Electrifying when first delivered in 1973, legendary in the years since, Dieter Henrich's lectures on German Idealism were the first contact a major German philosopher had made with an American audience since the onset of World War II. They remain one of the most eloquent explanations and interpretations of classical German philosophy and of the way it relates to the concerns of contemporary philosophy. Thanks to the editorial work of David Pacini, the lectures appear here with annotations linking them to editions of the masterworks of German philosophy as they are now available.

Henrich describes the movement that led from Kant to Hegel, beginning with an interpretation of the structure and tensions of Kant's system. He locates the Kantian movement and revival of Spinoza, as sketched by F. H. Jacobi, in the intellectual conditions of the time and in the philosophical motivations of modern thought. Providing extensive analysis of the various versions of Fichte's Science of Knowledge, Henrich brings into view a constellation of problems that illuminate the accomplishments of the founders of Romanticism, Novalis and Friedrich Schlegel, and of the poet Holderlin's original philosophy. He concludes with an interpretation of the basic design of Hegel's system.

Through Narcissus' Glass Darkly presents a genealogy and critique of the ideal of conscience in modern philosophical theology, particularly in the writings of Hobbes, Rousseau, and Kant. It shows why the apparently emancipatory rejection of heteronomy compromised the ideal of self-legislated freedom. David Pacini argues that, despite its advocacy of the popular political value of common understanding, the modern religion of conscience has become the Achilles' heel of both Kantian and Freudian thought. It is doomed to succumb to its own fundamentally narcissistic or self-relating orientation. Avoiding the tenacious cliche that the luminaries of modern philosophy simply replaced God with the self, David Pacini argues that the modern religion of conscience emerges out of a far more radical kind of disenchantment, one in which both God and self are de-divinized. Bereft of divinity, the God of modernity becomes empty; the self of modernity, in its autonomy, becomes hopelessly tied to dissociation from origins and to loss of a world. Left only to itself, the conscientious individual has only the world it legitimates through self-relating. But given that any other world is inconceivable, the conscientious individual can never know whether its world is just or merely the expression of self-interest. Paradoxically, Pacini argues, the most formidable proponents of the modern religion of conscience share with their critics a common problem: the self-legislating self has become both indispensable and impossible within much of modern philosophy and theology. This unique and interdisciplinary interpretation of conscience makes an important contribution for scholars and students of modern philosophy, Christian theology, psychoanalytic theory, and literary criticism.

Through Narcissus' Glass Darkly: The Rise and Fall of the Modern Religion of Conscience presents a genealogy and critique of the ideal of conscience in modern philosophical theology, particularly in the writings of Hobbes, Rousseau, and Kant; and it answers the question of why the apparently emancipatory rejection of heteronomy compromised the ideal of self-legislated freedom. Pacini argues that despite its advocacy of the popular political value of common understanding, the modern religion of conscience has become the Achilles' heel of both Kantian and Freudian thought: it is doomed to succumb to its own fundamentally narcissistic-or self-relating-orientation. Avoiding the tenacious clichA(c) that the luminaries of modern philosophy simply replaced God with the self and then supplied reasonable constraints for the resulting apotheosis, Through Narcissus' Glass Darkly argues that the modern religion of conscience emerges out of a far more radical kind of disenchantment, one in which both God and self are de-divinized. Bereft of its divinity, the God of modernity becomes empty; the self of modernity, in its autonomy, becomes hopelessly tied to dissociation from origins and to loss of a world. Left only to itself, the conscientious individual has only the world it legitimates through self-relating. But as any other world is inconceivable, the conscientious individual can never know whether its world is just or merely the expression of self-interest. Paradoxically, the author argues, the most formidable proponents of the modern religion of conscience would come to share with their critics (including Wittgenstein, Freud, and Barth) a common problem: the self-legislating self has become bothindispensable and impossible within much of modern philosophy and theology, and requires a distorted perspective in order to veil its incoherence. This unique and interdisciplinary interpretation of conscience makes an important contribution for scholars and students of modern philosophy, Christian theology, psychoanalytic theory and literary criticism.